After virtue, a study in moral theory

The extended self was proposed in 1988. Since it was formulated, many technological changes have dramatically affected the way we consume, present ourselves, and communicate. This conceptual update seeks to revitalize the concept, incorporate the impacts of digitization, and provide an understanding of consumer sense of self in today’s technological environment. It is necessarily a work in progress, for the digital environment and our behavior within it continue to evolve. But some important changes are already clear. Five changes with digital consumption are considered that impact the nature of self and the nature of possessions. Needed modifications and additions to the extended self are outlined, and directions for future research are suggested. The digital world opens a host of new means for self-extension, using many new consumption objects to reach a vastly broader audience. Even though this calls for certain reformulations, the basic concept of the extended self remains vital.

https://www.jstor.org/stable/pdfplus/10.1086/671052.pdf

Extended Self in a Digital World

This magisterial work is the first comprehensive study of the ethics of killing, where the moral status of the individual is uncertain or controversial. Drawing on philosophical notions of personal identity and the immorality of killing, McMahan looks carefully at a host of practical issues, including abortion, infanticide, the killing of animals, assisted suicide, and euthanasia.

/pdf/the-ethics-of-killing-problems-at-the-margins-of-life-1doxac9ttc.pdf

The Ethics of Killing: Problems at the Margins of Life

Recent theory and research are reviewed regarding self-related motives (self-enhancement, self-verification, and self-expansion) and self-conscious emotions (guilt, shame, pride, social anxiety, and embarrassment), with an emphasis on how these motivational and emotional aspects of the self might be related. Specifically, these motives and emotions appear to function to protect people’s social well-being. The motives to self-enhance, self-verify, and self-expand are partly rooted in people’s concerns with social approval and acceptance, and self-conscious emotions arise in response to events that have real or imagined implications for others’ judgments of the individual. Thus, these motives and emotions do not operate to maintain certain states of the self, as some have suggested, but rather to facilitate people’s social interactions and relationships.

Motivational and Emotional Aspects of the Self

Identities, people's subjectively construed understandings of who they were, are and desire to become, are implicated in, and thus key to understanding and explaining, almost everything that happens in and around organizations The research contribution that this review paper makes is threefold First, it analyses the often employed but rarely systematically explored concept ‘identity work’, and argues that it is one metaphor among many that may be useful in the analysis of professional and more generally work identities Second, it focuses on five fundamental, interconnected debates in contemporary identities research centred on notions of choice, stability, coherence, positivity and authenticity Third, it outlines the roles that the concept ‘identity work’ may play in bridging levels of analysis and disciplinary boundaries, and sketches some possible future identities-focused ideas for further research Under-specification has meant that ‘identity’ has not always fulfilled its analytical promise in either theoretical explorations of identities issues or in empirical studies of identities in practice; and it is to these ends that this paper seeks to contribute

Identities and Identity Work in Organizations

This paper is about the neglected question of what sort of things we are metaphysically speaking. It is different from the mind-body problem and from familiar questions of personal identity. After explaining what the question means and how it differs from oth- ers,thepapertriestoshowhowdifficultitistogiveasatisfyinganswer. 1. The Question What are we? That is, what are we metaphysically speaking? What is our basic metaphysical nature? What are our most general and funda- mental properties? I claim that this is a real and important question. It is different from the traditional mind-body problem and from familiar questions of personal identity. It is frequently neglected. And it is fiendishly difficult to answer. Let me first explain what the question means. I won't try to define the daunting phrases 'basic metaphysical nature'or 'most general and fundamental properties'. (I doubt whether that would be a worthwhile project.) I will try to explain what I mean by example. We can break the large question of what we are into a number of smaller and more specific ones. What are we made of? I don't mean our chemical composition — what sort of physical matter makes us up. I want to know whether we aremadeof matter atall.Or arewemadeof something other than mat- ter? Orpartlyofmatterandpartlyofsomethingelse? Cometothat,are wemadeofanythingatall? Isthereanysortofstuff,materialorother- wise, that makes us up? If we are indeed made of matter or of anything else, what matter or other stuff makes us up? Most materialists — those who think we are

What are we

The human animal

The Standard View of personal identity says that someone who exists now can exist at another time only if there is continuity of her mental contents or capacities. But no person is psychologically continuous with a fetus, for a fetus, at least early in its career, has no mental features at all. So the Standard View entails that no person was ever a fetus--contrary to the popular assumption that an unthinking fetus is a potential person. It is also mysterious what does ordinarily happen to a human fetus, if it does not come to be a person. Although an extremely complex variant of the Standard View may allow one to persist without psychological continuity before one becomes a person but not afterwards, a far simpler solution is to accept a radically non-psychological account of our identity.

Was I Ever a Fetus

Because there is no agreed use of the term ‘self’, or characteristic features or even paradigm cases of selves, there is no idea of ‘the self’ to figure in philosophical problems. The term leads to troubles otherwise avoidable; and because legitimate discussions under the heading of ‘self’ are really about other things, it is gratuitous. I propose that we stop speaking of selves.

pdf/there-is-no-problem-of-the-self-tq1d0b00ja.pdf

There is No Problem of the Self

The extended-mind thesis says that mental states can extend beyond one's skin. Clark and Chalmers infer from this that the subjects of such states also extend beyond their skin: the extended-self thesis. The paper asks what exactly the extended-self thesis says, whether it really does follow from the extended-mind thesis, and what it would mean if it were true. It concludes that the extended-self thesis is unattractive, and does not follow from the extended mind unless thinking beings are literally bundles of mental states.

https://www.sheffield.ac.uk/polopoly_fs/1.459899!/file/ExtendedSelf.pdf

The Extended Self

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